Jatro

It's from Santhiya Sri Guru Granth Sahib Ji Volume 1, I downloaded it from gurmatveechar.com

Yes brother, Bhai saab basically says that 'pavan' in Punjabi has feminine gender but here it has been used in the masculine gender so it could mean 'sookham pavan' or gases such as hydrogen helium etc from which the planets were formed. Alternatively it could refer to stages of creation, so first we had earth as a giant clump of gas from which liquid and solid forms emerged, after all of this Akal Purakh fused the 'jot' and human life came about. I'm attaching the extract from the teeka

Yes brother, Bhai saab basically says that 'pavan' in Punjabi has feminine gender but here it has been used in the masculine gender so it could mean 'sookham pavan' or gases such as hydrogen helium etc from which the planets were formed. Alternatively it could refer to stages of creation, so first we had earth as a giant clump of gas from which liquid and solid forms emerged, after all of this Akal Purakh fused the 'jot' and human life came about. I'm attaching the extract from the teeka

This might also be relevant
ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥
From the True Lord came the air, and from the air came water.
ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥
From water, He created the three worlds; in each and every heart He has infused His Light.
The best explanation of ਪਵਨਾ i've come across is from Faridkot teeka, there it's defined as Pawan devta (or the god of air), the explanation by Bhai Vir Singh ji talks of origin of gases and the three forms of matter 

This might also be relevant
ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥
From the True Lord came the air, and from the air came water.
ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥
From water, He created the three worlds; in each and every heart He has infused His Light.
The best explanation of ਪਵਨਾ i've come across is from Faridkot teeka, there it's defined as Pawan devta (or the god of air), the explanation by Bhai Vir Singh ji talks of origin of gases and the three forms of matter 

They are vedantic words - Lakshyarth and Vaacharth. It's about how Paramatma cannot be defined by Shakti-vritti (Vaacharth or exactly what the words means) but only through Lakhana-vritti (lakshyarth or indication)

The best explanation of Nirgun/Sargun i've seen in my life. Bhagatmala is truly a treasure trove, a must must read

Bro, Maharaaj is talking about facts. Believing in something, is different from worshiping it. 
What is so surprising about 33 crore devi devtay? Why would you say, that they did not exist?
Right now, the world population is more than 7 billion. Why cannot Waheguru create 330 million demi-Gods/Goddesses on this earth?
 
Bhul chuk maaf 

The four Purakhs could mean
Padarath (Items) of four loks (Matlok, Paataal, Braham lok and Indar lok) Raag, Duash, Sukh and Dukh Harakh, Sog, Janam and Maran  
Bhul chuk maaf

Yes, definitely. Just goes to show how deep this Bani really is and how mistaken people are when they just choose to ignore it

WJKK WJKF
I will make an attempt (i'm sure not very good) at trying to get into the antriv arths of the Charitar. IMO the treatment which the fake Vaid gives to the lustful/sinning man is similar to what fake mayadhari gurus do to their disciples. They shave their hair, make them beg, wear torn clothes etc all in the name of curing their spiritual ailments. In other words fake gurus have complete license over their followers whose mind has no bibek and is caught in the web of and attachment to Maya (represented in the Charitar by the women named Zainabdi, Zainab means a fragrant flower). "Tridokh' or triple disease is a concept in Ayurvedic medicine but here i think it represents the suffering produced by the three gunas of prakriti/maya, which create division between us and Akal Purakh.
Bhul chuk maaf

Begin by paying attention to the name of the woman in question --'Sehaj Kala'. Sehaj means intuitive, non-dual state of mind. We are all familiar with Yogic practices involving bodily postures, the yogi does something similar in this Charitar. First he somehow gets hold of Sehaj Kala and then confines her to a specific place with a single opening ( upar haat, haat par ala, ale bhitar thati--from SGGS, the yogic confluence of ida, pingala and sushuma has been described thus), but all this is forced, a result of stubbornness and not really by the blessing of Akal Purakh, so inevitably a more deserving character comes into the picture and Sehaj Kala is herself attracted towards her and escapes with him even as the yogi is doing his usual rituals